On the Sacrament of Holy Orders

The Sunday called Sexagesima

O LORD God, who seest that we put not our trust in any thing that we do: Mercifully grant that by thy power we may be defended against all adversity; through Jesus Christ our Lord. Amen.

Of the five remaining Sacraments of the Church, Holy Orders, the sacrament of ordination to the Priesthood is perhaps one of the most important. It is so significant as to be difficult to know where to begin. One of the Catholic marks of the faith of the early church was the belief in one apostolic order of ministry, with the threefold order of bishops, priests and deacons.

In St John Chrysostom’s Treatise on the Priesthood, he describes the Patristic understanding of the Priesthood when he says:

For the priestly office is indeed discharged on earth, but it ranks amongst heavenly ordinances; and very naturally so: for neither man, nor angel, nor archangel, nor any other created power, but the Paraclete [i.e., Holy Spirit] Himself, instituted this vocation, and persuaded men while still abiding in the flesh to represent the ministry of angels.

It should be noted in this paragraph that Chrysostom refers through the Spirit to charisms, spiritual gifts being conferred upon individuals which enable them to fulfil their office. This view of the Priesthood is similarly reflected in the Preface to the Ordinal, which notes the threefold order of ministry which has existed since the time of the apostles, and states that no one, on their own private authority, may presume to execute the ordained office, and instead that they must be appointed to the office through the sacramental laying on of hands, after having been judged as properly called and qualified for the office:

IT is evident unto all men, diligently readinge holye scripture, and auncient aucthours, that from the Apostles tyme, there hathe bene these orders of Ministers in Christes church, Bisshoppes, Priestes, and Deacons, which Offices were evermore had in suche reverent estimacion, that no man by his own private aucthoritie, might presume to execute any of them, except he were first called, tried, examined, and knowen, to have such equalities, as were requisite for the same. And also by publique prayer, with imposicion of handes, approved, and admitted thereunto.

While the language is archaic (this version is from the 1559 ordinal), the message is clear. The Articles of Religion have several points similarly pertinent to the priesthood and its sacramental importance. Article XXXVI simply states that the form of sacramental ordination described in the ordinal is the only valid way to consecrate someone to ministry, and further proclaims of the Ordinal that, “neither hath it any thing that, of itself, is superstitious and ungodly.” This is a clear criticism and rejection of various continental doctrines being developed that rejected the ordained ministry as a form of superstition or corruption of the Christian faith.

Earlier on, Article XXIII had similarly spoken of the necessity of maintaining lawful order in ministering to a congregation, and that those who are not licensed should not preach or teach in church. The question, then, is why this is important? Is it simply a superstitious following of ancient practices which resulted from the cultural context in which Christianity was established or was the order of Ministry something from God?

The priesthood is thus viewed as something special. Ordination is a word that evokes feelings of God’s calling and ordering of things. The priesthood is not a mere job one selects, but a vocation to which God calls particular individuals. This is a sacrament that is rejected in particular among Protestants who view the Priesthood of All Believers as invalidating any sacramental appointment of only particular people to the Priesthood.

In this view, there is no priesthood in the sense of a distinction between laity and clergy. All Christians are called to act as priests. There are certain verses to which this doctrine is ascribed, notably 1 St Peter 2. 5-9 which makes multiple references to all Christians as forming a Royal Priesthood or being Royal Priests depending upon the particular translation. In Catholic traditions, the Priesthood of All Believers can be understood in the context of the changes brought by Christ in respect of the Jewish Priesthood.

In the Old Testament, the Priesthood was set apart (the Levites) and the Priesthood ministered only to the Jews. The priests held the responsibility of orienting the Jews towards God. In the New Testament, however, all people of the earth have access to salvation through Christ, and the priesthood no longer ministers to a particular people. The chosen are now not the Jews, but all Christians believers. All Christians have a responsibility of evangelism, as we were called to do by Christ in the Great Commission. In this way, all peoples are oriented towards God, but that does not preclude a subset of faithful Christians who are called to ministry of Christians in particular through the teaching of right doctrine and the administration of the Sacraments.

There are a number of verses of Scripture that refer to this priestly vocation. In Romans, St Paul speaks of the Holy Spirit sanctifying him, and God’s grace enabling him to carry out the priestly service of the gospel. In Acts, there are early descriptions of ordinations as new disciples who are committed to the Lord for the purpose of maintaining local Christian communities.

These were not simply practices which resulted from happenstance, but a clear desire by God to set apart those people chosen for the vocation of the priestly ministry. It is a task which is important, and speaks to the question of the role of priests. In the Book of Common Prayer, the Intercession sums up two of the chief roles of ordained priests when it says, “Give grace, O heavenly Father, to all Bishops, Priests, and Deacons, and specially to thy servant N. our Bishop, that they may both by their life and doctrine set forth thy true and living Word, and rightly and duly administer thy holy Sacraments…”

This line speaks to a number of verses which lay out the importance of the Priest’s role. As teachers, they first and foremost are responsible for doctrine. Doctrine and theology is based on Holy Scripture and must be tested against it. For many Christians, however, understanding the Bible can be difficult. Its words were written thousands of years in the past, in cultures alien to our own. Its interpretation and teaching therefore becomes an important part of the role of the Priest. There is a danger here, though, and a reason why this responsibility is vested in Priests and not simply anyone who reads the Scriptures.

The interpretation of the cultural context of Scripture, or our application of our own cultural context to its interpretation, cannot be seen as an exercise that seeks to shape God in the image and likeness of man. Rather, as St Paul says, Scripture is, “profitable for teaching, for reproof, for correction and for training in righteousness,” (2 Tim 3. 16) and helps us to more fully reflect the image and likeness of God in which we were created. Elsewhere, St Paul exhorts Christians to, “stand firm and hold to the traditions that you were taught by us, either by our spoken word or by our letter.” (2 Thess 2. 15). This mirrors the commitment made in the Solemn Declaration of 1893 which concludes saying, “And we are determined by the help of God to hold and maintain the Doctrine, Sacraments and Discipline of Christ as the Lord hath commanded in His Holy Word… and to transmit the same unimpaired to our posterity.”

The second part of the responsibility referenced there is the administration of the sacraments. A Catholic understanding of the sacraments sees them as conferring God’s grace. While Article XXVI notes that God’s grace can act through the Sacraments, even if the minister administering them is evil, the validity of the sacraments can be questioned. If you are not baptised in the name of the Father, the Son and the Holy Spirit, it is not a valid baptism; such practices are held for instance by Oneness Pentecostals. Regardless of the state of the minister, if they refuse to administer the bread and wine of the Eurcharist, you cannot receive. This is again the case in a number of non-sacramental protestant churches that reject the effectiveness of the sacraments, and therefore do not practice them at all or practice them only irregularly.

The priesthood is a vocation, appointed by God, by which he calls ordinary people to an extraordinary task, and is one of the more important Sacraments of the Church.

On the Sacrament of the Supper of our Lord

The Sunday called Septuagesima

O LORD, we beseech thee favourably to hear the prayers of thy people; that we, who are justly punished for our offences, may be mercifully delivered by thy goodness, for the glory of thy Name; through Jesus Christ our Saviour, who liveth and reigneth with thee and the Holy Spirit, ever one God, world without end. Amen.

The Epiphany of our Lord

O GOD, who by the leading of a star didst manifest thy only-begotten Son to the Gentiles: Mercifully grant, that we, who know thee now by faith, may be led onward through this earthly life, until we see the vision of thy heavenly glory; through the same thy Son Jesus Christ, who with thee and the Holy Ghost liveth and reigneth, one God, world without end. Amen.

The Sacrament of the Supper of our Lord, also known as the Eucharist is one of the sacraments which comes from the Gospel of Christ. The words of institution, the words by which Christ introduced his disciples to the sacrament at the last supper, are recorded four places in the Bible. Someone unfamiliar with this would guess the four Gospels, however, Christ’s words in this case are in fact recorded in only the three synoptic Gospels, and then referred to by St Paul in his first epistle to the Corinthians, showing that even within the Apostolic Age, the sacrament of the Eucharist had already formed, in tandem with Baptism, the core sacramental life of the early Christian community.

It is a sacrament of many names. In the Book of Common Prayer alone, it is referred to as the Supper of our Lord, the Holy Eucharist, the Holy communion, the Sacrament of the Body and Blood, the heavenly feast and the holy mysteries. Each of these names emphasizes a different aspect of the sacrament.

The Supper of our Lord highlights both the last supper at which the sacrament was given to the disciples by Christ, and also is a reminder that through this sacrament we are being fed by him. The same is true when we speak to the heavenly feast, though perhaps with more emphasis on the reminder that the food and drink that we eat and drink are not simply bread and wine, but are a heavenly gift of Christ’s Body and Blood.

Eucharist comes from Greek and means thanksgiving; when we refer to the sacrament as the Eucharist, we are referring to giving thanks for the means by which we receive his spiritual nourishment.

Holy Communion refers to the Greek word κοινωνία which is generally transliterated as koinonia. In his Epistle to the Corinthians, St Paul uses it when he describes the Eucharist:

The cup of blessing that we bless, is it not a participation [koinonia] in the blood of Christ? The bread that we break, is it not a participation [koinonia] in the body of Christ? Because there is one bread, we who are many are one body, for we all partake of the one bread. (1 Cor 10. 16-17).

In Speaking of the Sacrament of the Body and Blood, it emphasizes again how, as St Paul says, the cup of blessing which we bless is a participation in the Blood of Christ, and the bread we break is a participation in his Body. It is again a reminder that the sacrament is not mere symbol, but a sacramental sign; a grace given by God and in this case a participation in his sacrifice.

Finally, when it is acknowledged as a holy mystery, there is a reminder that Anglicanism rejects the Scholasticism of the Roman Catholic Church which sought to demystify and explain in human terms some of the holy mysteries. This drive towards scholasticism is what led to the Roman Catholic definition of transubstantiation at the Council of Trent in the 16th century. Anglicanism, much like Eastern Christianity, was perfectly happy to accept that God acts through holy mysteries that cannot always be understood or explained, nor do they need to be to have faith. Applying human understanding to God’s mysteries and miracles seeks to have limited humanity explain an unlimited God, which can lead to theological error.

This rejection of Roman doctrine can be seen in the 39 Articles of Religion, which provides in Article XXVIII that:

The Supper of the Lord is not only a sign of the love that Christians ought to have among themselves one to another, but rather it is a Sacrament of our Redemption by Christ's death: insomuch that to such as rightly, worthily, and with faith, receive the same, the Bread which we break is a partaking of the Body of Christ; and likewise the Cup of Blessing is a partaking of the Blood of Christ.
Transubstantiation (or the change of the substance of Bread and Wine) in the Supper of the Lord, cannot be proved by Holy Writ; but is repugnant to the plain words of Scripture, overthroweth the nature of a Sacrament, and hath given occasion to many superstitions.
The Body of Christ is given, taken, and eaten, in the Supper, only after an heavenly and spiritual manner. And the mean whereby the Body of Christ is received and eaten in the Supper, is Faith.
The Sacrament of the Lord's Supper was not by Christ's ordinance reserved, carried about, lifted up, or worshipped.

It should be noted here that the Article does not, for instance, suggest absolutely that Transubstantiation is wrong. It merely says first that it cannot be proved through the Holy Scriptures, and that a plain reading does not clearly spell out the doctrine of transubstantiation in respect of substance and elements and the metaphysical terms used to describe what it retains as a holy mystery.

The Article goes on to declare that Anglicans view the Real Presence through a spiritual rather than carnal or physical sense, and that it is consumed by faith. This doctrine stands in opposition both to the doctrine of Transubstantiation upheld by the Roman Catholic Church and the doctrines held by Lutheran Protestants. For a clearer explanation of the Anglican view, Richard Hooker wrote in his Of the Lawes of Ecclesiastical Politie:

The real presence of Christ’s most blessed body and blood is not therefore to be sought for in the sacrament, but in the worthy receiver of the sacrament…  I see not which way it should be gathered by the words of Christ [Mk 14. 22-24], when and where the bread is His body or the cup His blood, but only in the very heart and soul of him which receiveth them. As for the sacraments, they really exhibit, but for aught we can gather out of that which is written of them, they are not really nor do really contain in themselves that grace which with them or by them it pleaseth God to bestow.

Here, Hooker phrases his commentary in sacramental terms. Where is the grace? In the person who receives it. Therefore his Body and Blood are similarly to be found in the person who receives the sacrament, and not in the elements of the sacrament itself. Elsewhere, Hooker explores the necessity of regular nourishment in the new life in Christ received through Baptism.

In his An Exposition of the Thirty-nine Articles: Historical and Doctrinal, Edward Herald Browne writes:

The doctrine of a real, spiritual presence is the doctrine of the English Church… It teaches that Christ is really received by faithful communicants in the Lord’s Supper; but that there is no gross or carnal, but only a spiritual and heavenly presence there; not the less real, however, for being spiritual. It teaches, therefore, that the bread and the wine are received naturally; but the Body and Blood of Christ are received spiritually.

More than any other point, Hooker sums up an orthodox Anglican view of the sacrament when he says, “All things considered and compared with that success which truth hath hitherto had by so bitter conflicts with errors in this point, shall I wish that men would more give themselves to meditate with silence what we have by the sacrament, and less to dispute of the manner how?” More plainly put, it is more beneficial to contemplate what grace we receive through the Eucharist, and far less important to debate how the mystery of this sacrament works.

The Wisdom of Saints: St John Chrysostom

The Feast of John Chrysostom, Doctor, Bishop of Constantinople, 407

O GOD, who by thy Holy Spirit hast given unto one man a word of wisdom, and to another a word of knowledge, and to another the gift of tongues: We praise thy Name for the gifts of grace manifested in thy servant John, and we pray that thy Church may never be destitute of the same; through Jesus Christ our Lord. Amen.

St John Chrysostom is one of the most well-known of the early Church fathers and is considered one of the eight Great Fathers of the Church. Chrysostom is actually not his family name, but rather an epithet derived from Greek meaning Golden-mouthed or Golden-tongued. Chrysostom was well-known for his public speaking, but is also important in modern times because unlike some of the Church Fathers, he wrote prolifically and his writings survive to this day. Dozens of his homilies on the books of the Bible survive and continue to be analysed and referenced in modern times, along with his other treatises on Christianity and letters to other Christians.

St John Chrysostom was born to Christian parents in the city of Antioch in 344, then under the control of the Roman Empire, and one of the chief centres of the early Christian Church. His father, an officer in the Syrian army, died when Chrysostom was still young and Chrysostom and his elder sister were ultimately raised by his mother who was still only twenty years old at the time of her husband’s death. Chrysostom was tutored by Libanius, one of the most famous orators of his age, and a staunch Roman pagan. He was given a classical Greek education, though his mother instilled in him Christian piety.

In 367, when Chrysostom was in his early twenties, he met Bishop Meletius of Antioch, whose personal charm and charisma focused Chrysostom towards a life of piety. He became a lector for the Church in Antioch where he spent time in prayer and studying the Scriptures and in manual labour. His earliest surviving writing that survive are from this period. In 374, he was drawn to the ascetic life of the monastics living in the mountains outside of Antioch. There he lived a life of solitude, fasting over-zealously to the point that his health was ruined and he was forced to return to Antioch where he resumed his life as a lector.

In 381, just a few years before his death, Bishop Meletius ordained Chrysostom as a deacon. He fulfilled his priestly duties and a few years later was ordained a priest by Meletius’s successor, Bishop Flavian. It was during this period that he wrote one of his most famous works, On the Priesthood. In 398, he was made Bishop of Constantinople, in an era when there was considerable political turmoil in the Empire, much of it related to Christianity.

Chrysostom had numerous supporters and was by this point becoming relatively well-known, particularly as Bishop of Constantinople. His chief political opponent, however, was the Empress Eudoxia, consort of Emperor Arcadius. Her hatred of Chrysostom and her husband’s weak rule allowed her to force Chrysostom into exile at multiple points in his later history. He ultimately died in exile in 407.

As a Doctor of the Church, St John Chrysostom is well-respected as a theologian in both Eastern and Western Christianity. Perhaps even more influential is his liturgy. A revision of the liturgies of the church used in those days which is today known as the Divine Liturgy of St John Chrysostom and is the standard liturgy used by the Eastern Orthodox and Eastern Catholic Churches of the Byzantine Rite.

In his Treatise on the Priesthood, St John Chrysostom laid out over six books both the history of his early life leading up to his own ordination, and then in the later books his own thoughts on the priesthood itself.

St John Chrysostom’s treatise speaks at lengths to the responsibilities of the priesthood, both for shepherding the flock and the teaching of right doctrine—issues of paramount importance in Chrysostom’s day giving the continuing conflicts over the Arian controversy—and the administration of the sacraments.

In Book 3 of his treatise, he makes a number of observations that highlight both the beauty of his prose, and his deep and significant understanding of Christian faith:

Picture Elijah and the vast multitude standing around him, and the sacrifice laid upon the altar of stones, and all the rest of the people hushed into a deep silence while the prophet alone offers up prayer: then the sudden rush of fire from Heaven upon the sacrifice: -- these are marvellous things, charged with terror. Now then pass from this scene to the rites which are celebrated in the present day; they are not only marvellous to behold, but transcendent in terror. There stands the priest, not bringing down fire from Heaven, but the Holy Spirit: and he makes prolonged supplication, not that some flame sent down from on high may consume the offerings, but that grace descending on the sacrifice may thereby enlighten the souls of all, and render them more refulgent than silver purified by fire.

In this eloquent passage, Chrysostom draws parallels and distinctions between familiar stories and images of the Old Testament—which Jewish raised Christians would have been familiar with and which all Christians would have some passing familiarity with as well—and the modern role of the Christian priest.

After referencing the Gospels of St Matthew and St John, he speaks to the inherent dignity of the priesthood, owed on account of the authority bestowed on priests by God, saying:

if a king should bestow this honor upon any of his subjects, authorizing him to cast into prison whom he pleased and to release them again, he becomes an object of envy and respect to all men; but he who has received from God an authority as much greater as heaven is more precious than earth, and souls more precious than bodies, seems to some to have received so small an honor that they are actually able to imagine that one of those who have been entrusted with these things will despise the gift. Away with such madness! For transparent madness it is to despise so great a dignity, without which it is not possible to obtain either our own salvation, or the good things which have been promised to us. For if no one can enter into the kingdom of Heaven except he be regenerate through water and the Spirit, and he who does not eat the flesh of the Lord and drink His blood is excluded from eternal life, and if all these things are accomplished only by means of those holy hands, I mean the hands of the priest, how will any one, without these, be able to escape the fire of hell, or to win those crowns which are reserved for the victorious?

In this section, Chrysostom synthesizes the Gospel writings on the priesthood and their authority and speaks to a Catholic understanding of the sacraments, and in particular that of Holy Baptism and the Supper of our Lord as they relate to salvation.

The awesome dignity Chrysostom ascribes to the priesthood is commensurate in his mind with their sacramental importance. They have been charged with an authority, and thus responsibility, of immense weight in relation to the salvation of mankind, and that authority, charged by God through the Holy Spirit, should be recognized and respected. The priesthood to Chrysostom is no small thing.

Even in his early books, he could not help but justify his thoughts by Scripture. It is perhaps his eloquence which brought him to fame, and the sheer breadth of his writings that maintained it, particularly among Eastern Christians, but as Anglicans who view Christianity not through the lens of the ancient Eastern Patriarchs or the See of Rome, but through the Holy Scriptures, could how could Chrysostom not become a revered saint and teacher? With so many of his writings surviving to this day and translated into English, we all have much to learn from the golden-tongued saint!

On the Sacrament of Holy Baptism

The Feast of the Conversion of St Paul

O GOD, who, through the preaching of the blessed Apostle Saint Paul, hast caused the light of the Gospel to shine throughout the world: Grant, we beseech thee, that we, having his wonderful conversion in remembrance, may show forth our thankfulness unto thee for the same, by following the holy doctrine which he taught; through Jesus Christ our Lord. Amen.

The Third Sunday in Epiphanytide

ALMIGHTY and everlasting God, mercifully look upon our infirmities, and in all our dangers and necessities stretch forth thy right hand to help and defend us; through Jesus Christ our Lord. Amen.

The Epiphany of our Lord

O GOD, who by the leading of a star didst manifest thy only-begotten Son to the Gentiles: Mercifully grant, that we, who know thee now by faith, may be led onward through this earthly life, until we see the vision of thy heavenly glory; through the same thy Son Jesus Christ, who with thee and the Holy Ghost liveth and reigneth, one God, world without end. Amen.

Of all the sacraments, Holy Baptism is the most important as it is the one which is the gatekeeper to the others. It is the means by which a person becomes a Christian and enters into the communion of saints.

In the Anglican tradition, Baptism is considered a Sacrament of the Gospel because it was explicitly ordained in the Holy Scriptures by Christ. In the Gospel of St Mark, Christ gives the Great Commission saying, “Go into all the world and proclaim the gospel to the whole creation. Whoever believes and is baptized will be saved, but whoever does not believe will be condemned,” (Mk 16. 15-16). He did not say simply to believe, but that you must believe and be baptized. This was noted in Article XXV of the Articles of Religion which both recognized its place in the Gospel and provided a reminder of the efficacy of baptism.

Going further, Article XXVII speaks directly to the sacrament of Holy Baptism. It begins with a reminder that Baptism is, “a sign of profession, and mark of difference, whereby Christian men are discerned from others that be not christened,” which makes an important distinction. Holy Baptism might on its face be compared to the baptism of John which was given to the Jews. The Acts of the Apostles records St Paul’s journey to Ephesus where he meets with some disciples and the following exchange occurs:

And he said to them, “Did you receive the Holy Spirit when you believed?” And they said, “No, we have not even heard that there is a Holy Spirit.” And he said,“Into what then were you baptized?” They said, “Into John's baptism.” And Paul said, “John baptized with the baptism of repentance, telling the people to believe in the one who was to come after him, that is, Jesus.” On hearing this, they were baptized in the name of the Lord Jesus. (Acts 19. 2-5)

Here, while the disciples he met did not understand the difference initially, St Paul clearly draws home the point that Christian Baptism is not simply a matter of baptism with water. John’s baptism was a baptism of repentance, whereas Christian Baptism is a sign of membership in the community of believers, more akin to circumcision for the Jews than John’s baptism. This point is made clearer still by Christ’s words again:

“Truly, truly, I say to you, unless one is born again he cannot see the kingdom of God.” Nicodemus said to him, “How can a man be born when he is old? Can he enter a second time into his mother's womb and be born?” Jesus answered, “Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God. That which is born of the flesh is flesh, and that which is born of the Spirit is spirit. Do not marvel that I said to you, ‘You must be born again.’ The wind blows where it wishes, and you hear its sound, but you do not know where it comes from or where it goes. So it is with everyone who is born of the Spirit.” (Jn 3. 3-8)

Christ makes it very clear that Baptism is part of the required method of entry into Heaven. This is similarly made clear in the Articles of Religion as Article XXVII continues saying that Holy Baptism is not merely a distinction made to discern Christians from non-Christians, but:

it is also a sign of Regeneration or New-Birth, whereby, as by an instrument, they that receive Baptism rightly are grafted into the Church; the promises of the forgiveness of sin, and of our adoption to be the sons of God by the Holy Ghost, are visibly signed and sealed, Faith is confirmed, and Grace increased by virtue of prayer unto God.

Again, it is a reminder that through the Sacrament of Holy Baptism, God’s grace is conferred.

This view of Baptism is accepted among Catholic Christians, however various protestant denominations take issue with the efficacy of sacraments in general and the role of various sacraments in particular. With Baptism, there are some denominations that do not view Baptism as more than a visible symbol of coming to Christ, but they do not see the Holy Spirit as being conferred through the sacrament. They reject the sacramental life of the Early Church that is one of the key components of Catholicism.

The purely symbolic understanding of Baptism is on its face a failure to express the fullness of the Bible’s teachings on the nature of Baptism. Indeed while there is some contention within Anglicanism on the status of the sacraments which will be discussed elsewhere, there is no such contention when it comes to Holy Baptism. Baptism is a Sacrament of the Gospel, defined clearly and fully in Scripture both in the Gospels from Christ’s mouth as well as recorded among early Christians in the Acts of the Apostles.

It is the way in which Christians sacramentally enter into the Christian faith, and it is, as Christ says, a requisite part of our salvation. This brings to mind a concern, reasonably held until explored, that such a view of Baptism confers on it the status of a work, and place this understanding of Baptism in contradiction of Article XI which states we are justified by the merit of Christ and by faith, not by our own works.

There is a simple response to this concern, however, to answer the question of who is truly acting in Baptism, or rather who is doing the work? The answer comes back to the Book of Common Prayer’s definition of a sacrament, an outward and visible sign of an inward and spiritual grace. The action in Baptism is therefore God conferring grace, Baptism is merely the means by which it is received and not a work.

Holy Baptism is the way in which we begin a new Christian life, and its relationship to the Supper of our Lord as the way in which we are subsequently nourished in our new life in Christ.

On Signs and Symbols

The Second Sunday in Epiphanytide

ALMIGHTY and everlasting God, who dost govern all things in heaven and earth: Mercifully hear the supplications of thy people, and grant us thy peace all the days of our life; through Jesus Christ our Lord. Amen.

The Epiphany of our Lord

O GOD, who by the leading of a star didst manifest thy only-begotten Son to the Gentiles: Mercifully grant, that we, who know thee now by faith, may be led onward through this earthly life, until we see the vision of thy heavenly glory; through the same thy Son Jesus Christ, who with thee and the Holy Ghost liveth and reigneth, one God, world without end. Amen.

While Christians today often speak of symbols, the Bible spoke to signs. When we read of signs in the Bible, it's easy to mistakenly interpret the use of the term sign as being equivalent to symbol. They aren't, however. When we speak of symbols, properly we are something that points beyond itself to that which it symbolizes. An example might be a cross which is processed to the Altar as a symbol of Christ’s presence. Christ is not present in the cross itself, but rather points outside itself and is a physical reminder of Christ's presence. This contrasts with a sign, which participates in the in the reality to which it points. In other words, signs are incarnational and come from God, while symbols are created and usually point to God.

In the example of a symbol, the processional cross was used. An example of sign would be the Supper of our Lord. Anglicans, and indeed all Catholics, believe in the Real Presence of Christ in the Eucharist, the idea that Christ is truly present in a special way in the bread and wine after they have been consecrated. St Paul in his epistle to the Corinthians addresses this issue directly when he asks, “The cup of blessing that we bless, is it not a participation in the blood of Christ? The bread that we break, is it not a participation in the body of Christ?” (1 Cor 10. 16).

It should be noted that while all Catholic Christians agree to this view, many non-Catholic Christians do not all agree on this interpretation of Scripture, viewing the Eucharist instead as merely symbolic. The same could be said of all Sacraments. The Book of Common Prayer defines the sacraments as, “an outward and visible sign of an inward and spiritual grace, given to us by Christ himself, as a means whereby we receive this grace, and a pledge to assure us thereof.” Whether it is Baptism, Confirmation, Holy Matrimony or the Supper of the Lord, a sacrament is an incarnational sign and not merely a symbol.

There is some controversy in Anglicanism on the sacraments, but that will be discussed another week.

Signs were important in Christianity. Throughout the Old Testament, there are references to signs. Starting in Genesis, when God makes a covenant with Noah, he makes a sign as a reminder of his covenant. God continually participates in the life of his chosen people and offers that participation as a reminder of his covenants.

It is interesting that while there are over a hundred references to signs in the Old Testament, the word sign appears also in the New Testament, but often in a different way. Whereas in the Old Testament, signs were direct references to God’s direct acts upon the created word (creating a sign for Noah in Genesis of his covenant with humanity, creating a sign with Abraham, etc) in the New Testament, Jesus Christ, God incarnate, is the ultimate sign. He is the sign that fulfils many of God’s promises and is the ultimate display of God’s love. Many of the Jews did not believe Christ, and so as St Paul notes, the, “Jews demand signs,” (1 Cor 1. 22).

It is through the Holy Spirit that more signs are shown, however. In particular St Paul describes the gifts of the Spirit in his epistle to the Corinthians as signs. Throughout the New Testament, signs are no longer direct acts by God, but rather signs conducted by both Christ and by the Holy Spirit acting through the early Christians. In 1 Cor 14. 22, St Paul describes the gift of speaking in tongues as a sign meant for the unbeliever, and the gift of prophecy as a sign for the believer. In the Acts of the Apostles, St Stephen, “full of grace and power, was doing great wonders and signs among the people.”

In the Old Testament, signs were a tool of promise between God and man. In the New Testament, however, these promises were fulfilled. These incarnational signs instead became a tool of evangelism, an invitation to the ultimate promise and the ultimate gift: that of salvation through Jesus Christ.

As was mentioned previously, in Anglicanism, all of the sacraments are viewed as signs. This stems originally as noted from St Paul’s definition of the Eucharist as a sign. A participation in the body of Christ. Not everyone agrees with this stance, however.

Some protestant Christians believe the sacraments do not convey grace. They do not believe them to be signs, but rather symbols. They reject doctrines such as the Real Presence of Christ in the Eucharist, and even go so far as to refuse to describe the sacraments as such, instead calling them ordinances of the Church.

As previously noted, there are seven sacraments noted in the Book of Common Prayer, and they are defined through the previously quoted phrase as outward and visible signs of an inward and spiritual grace. There are a few things to note in this definition which apply to each sacrament as we proceed.

First, they are holy mysteries, but there is nothing magical about them. The liturgies for the administration of these sacraments are not magical spells. As the catechism points out, they are given by God. He gives his grace as a gift and it is not compelled.

Second, this implies that grace is not conferred if our intentions are impure. Such a view is supported by Holy Scripture where St Paul warns, “For anyone who eats and drinks [the Eucharist] without discerning the body eats and drinks judgement on himself,” (1 Cor 11. 29).

While each sacrament is different in nature, these two points hold for each, as will be seen as each of the seven sacraments are explored in turn.

On the Theological Virtues

The First Sunday in Epiphanytide

O LORD, we beseech thee mercifully to receive the prayers of thy people which call upon thee; and grant that they may both perceive and know what things they ought to do, and also may have grace and power faithfully to fulfil the same; through Jesus Christ our Lord. Amen.

The Epiphany of our Lord

O GOD, who by the leading of a star didst manifest thy only-begotten Son to the Gentiles: Mercifully grant, that we, who know thee now by faith, may be led onward through this earthly life, until we see the vision of thy heavenly glory; through the same thy Son Jesus Christ, who with thee and the Holy Ghost liveth and reigneth, one God, world without end. Amen.

Epiphanytide is a season of growth, and if there is to be a summary of what we ought to grow in, it would probably be given by St Paul in his first epistle to the Corinthians, “So now faith, hope, and love abide, these three; but the greatest of these is love,” (1 Cor 13. 13). These virtues have been spoken of time and again by many Christian authors. As CS Lewis puts it in Mere Christianity, “The "Cardinal" [virtues] are those which all civilised people recognise: the “Theological” are those which, as a rule, only Christians know about.” Taken along with the four cardinal virtues, of which temperance is one, they are known as the seven heavenly virtues and held in opposition to the seven deadly sins.

The three theological virtues of faith, hope and charity, which in the previous citation was rendered as love, have particular meanings in this context. CS Lewis did not mean, for example, to imply that a non-Christian could not have faith of any type or that non-Christians are all bereft of hope, indeed it is possible for Christians to experience elements of these non-Christian virtues. They are, as Lewis notes, peculiar, to Christianity. Someone might easily expound the virtue of temperance, which was considered a virtue in antiquity by Greeks and other non-Christians, yet they would not speak of the virtue of, for instance, charity, at least not as it is understood and presented here in its Christian context.

Much like how Lewis decried the linguistic change of meaning for the word temperance, he decries its narrowed definition for charity. In modern English, if you ask anyone of the meaning of charity, its definition would be some variation on alms giving or giving to the poor and less fortunate. This is why, as in the example given above from the English Standard Version - Anglicized, the term charity is sometimes rendered as love. The definition of the theological virtue of charity is most simply given as Christian love or agape love.

Agape love is the self-sacrificing love of God towards man (Jn 3. 16) and our desire to reciprocate that love back towards God. It is a love that even in its human context stems from God, and runs through him. In his Four Loves, Lewis creates distinctions between love, dividing it into affection, friendship, eros and charity (agape). He describes the first three as natural loves, and makes the statement that, “the natural loves are not self-sufficient,” in that they can be exhausted; as Lewis goes on to put it, “Something else, at first vaguely described as “decency and common sense,” but later revealed as goodness, and finally as the whole Christian life in one particular relation, must come to the help of the mere feeling if the feeling is to be kept sweet.” Put another way, God's love must be lived and supported through relationship with God if it is to be sustained.

The second theological virtue is hope. It is not hope in a secular sense. Anyone can hope there will be good weather, but in this sense they are merely expressing a preference. Christian hope is a certainty that is given to us by God’s presence in our lives and the promise of redemption made through Jesus Christ that will lead to true life with God. It stands in opposition to certain forms of secular nihilism that see pointlessness and necessarily despair as inherent parts of the human condition. This dichotomy is truly realised when you ask if such a thing as Christian nihilism is possible, and by definition it is not. Christianity is a religion of hope; hope for a future in which the sin and destruction of the world will be no more.

Holding this hope in our hearts and minds is one of the great virtues of Christianity. Not simply because it can help lead to a more positive outlook on life, but also because of the inspiration such hope provides to lead a good life in the present while we aspire to the greatness of the future. It is the Christian hope that was inspiration for many great reforms throughout the centuries as CS Lewis notes:

If you read history you will find that the Christians who did most for the present world were just those who thought most of the next The Apostles themselves, who set on foot the conversion of the Roman Empire, the great men who built up the Middle Ages, the English Evangelicals who abolished the Slave Trade, all left their mark on Earth, precisely because their minds were occupied with Heaven.

It is this desire to live the Godly life that is encapsulated in the virtue of Christian hope. Not mere hope, but a transforming demeanour that encourages Christians to do good and bring the King of Heaven nearer to perfection on Earth.

The final theological virtue is faith. As the Catechism of the Catholic Church describes it:

Faith is the theological virtue by which we believe in God and believe all that he has said and revealed to us, and that Holy Church proposes for our belief, because he is truth itself. By faith “man freely commits his entire self to God.” For this reason the believer seeks to know and do God’s will. “The righteous shall live by faith.” Living faith “work[s] through charity.”

Lewis notes that there is something deeper to faith that purely belief in God, and the Catechism begins to note this as well. In speaking of believing in God and what he has said, the Catechism refers in one manner or another to a decision of faith based on reason. You weigh the evidence for and against faith in God and come to your conclusion. While it is possible new evidence may ultimately occur that challenges your faith, it is not reason that is the primary opponent of faith, but generally our emotions and personal desires. Consider for a moment someone for whom tragedy strikes. In a moment of anger over what has happened, they may convince themselves that their faith was misplaced. Or even if there is some situation in which their faith is inconvenient, they may be tempted to simply say it is so. Lewis describes this as the challenge of holding on to your faith, once decided by reason, in the face of changing moods. “That is why Faith is such a necessary virtue: unless you teach your moods “where they get off,” you can never be either a sound Christian or even a sound atheist, but just a creature dithering to and fro, with its beliefs really dependent on the weather and the state of its digestion.” In this, he speaks to a truth which can also be particularly difficult for Christians, for whom they can accept God, but ultimately only on their own terms in which their faith conforms God to what they find comfortable, easy or preferable. If your doctrines are not sound, if you allow them to waver based on mood and ease and preference, your faith is weak; it is only partially there in that you accept only in some form that God exists, but perhaps miss the second part noted in the Catechism, that you accept what he has said and revealed to us.

It is for this reason that true faith, as described in the Catechism and by Lewis, is so essential as a Christian virtue. In this treatment of the virtues, it has been approached in the reverse order from that provided by St Paul, even though he cites agape love as the greatest of the three. The virtues build upon one another. It is possible to have some form of faith without hope, but it is not possible to have hope without faith. In presenting them in reverse order, the hope is that it is easier to see the essential need for a foundation in firm faith, in order to allow hope and charity to flourish.

On the Evils of Contract Bridge

The Epiphany of our Lord

O GOD, who by the leading of a star didst manifest thy only-begotten Son to the Gentiles: Mercifully grant, that we, who know thee now by faith, may be led onward through this earthly life, until we see the vision of thy heavenly glory; through the same thy Son Jesus Christ, who with thee and the Holy Ghost liveth and reigneth, one God, world without end. Amen.

The Baptism of our Lord

O HEAVENLY Father, whose blessed Son Jesus Christ did take our nature upon him, and was baptized for our sakes in the river Jordan: Mercifully grant that we being regenerate, and made thy children by adoption and grace, may also be partakers of thy Holy Spirit; through him whom thou didst send to be our Saviour and Redeemer, even the same thy Son Jesus Christ our Lord. Amen.

The Epiphany of our Lord is actually the 6th of January, but is often transferred to the preceding Sunday. It is a continuation of a season that includes the Nativity, Circumcision, and Baptism of the Lord. In secular terms, it is also the first Sunday after New Year’s Day, which caps off the secular ‘Holiday Season’ of Christmas and New Year’s. For the Americans, this is a season which begins after their Thanksgiving in the end of November. This year in particular, the American shopping holiday of Black Friday--which truly does speak to the supremacy of materialism in modern Western culture--was larger in places like Canada and the United Kingdom than any time previously, despite the fact that Thanksgiving is not celebrated in the United Kingdom and is celebrated as Harvest Thanksgiving in October in Canada.

It is a season in which consumerism and consumption are foremost in the minds of many. In its secular context, even the best messages to come out of Christmas are consumerist and materialist, speaking to the joy of giving things and even ensuring that all receive something and are able to have a feast on Christmas. At worst, it is a season in which we show off. We consume giant feasts, and treat all our relations and friends with gifts and we drink considerable amounts of alcohol, particularly on New Year's Eve. Even for those of us who focus our celebrations on Advent and the Nativity of Christ, there is a strong pressure to conform to these pressures. Santa Clause is just as prominent in Christian households as non-Christian households.

The pressure of secular culture can be overwhelming and it's not surprising that it infiltrates even Christian households, and it’s something that detracts from what CS Lewis describes as one of the cardinal virtues of Christianity in his Mere Christianity. He later goes on to describe and define temperance in a section that gives the title to this blog post:

One great piece of mischief has been done by the modern restriction of the word Temperance to the question of drink. It helps people to forget that you can be just as intemperate about lots of other things. A man who makes his golf or his motor-bicycle the centre of his life, or a woman who devotes all her thoughts to clothes or bridge or her dog, is being just as “intemperate” as someone who gets drunk every evening. Of course, it does not show on the outside so easily: bridge-mania or golf-mania do not make you fall down in the middle of the road. But God is not deceived by externals.

The point Lewis makes is two-fold. First, the great piece of mischief he refers to is the fact that in modern English, temperance has come to be associated with the abstinence from drink, rather than, “all pleasures; and it meant not abstaining, but going the right length and no further.” Second, and perhaps more importantly, he points out that it is the substituting of the excess of things for God in our lives.

When we allow the influence of the world to affect our views of Christmas and how it should be celebrated, however imperceptibly, we are shifting our focus away from Christ. Whenever we allow something--be it consumerism or a love of contract bridge, as Lewis notes--to replace the focus of our lives, albeit temporarily, from Christ to that other thing, we run the risk that Christ will be completely supplanted in our lives.

In his epistle to the Romans, St Paul reminds us that, “you who were once slaves of sin have become obedient from the heart to the standard of teaching to which you were committed, and, having been set free from sin, have become slaves to righteousness,” (Rm 6. 17-18). In this, he reinforces the words of Christ who is recorded in the Gospel of John as saying, “If you abide in my word, you are truly my disciples, and you will know the truth, and the truth will set you free... Truly, truly, I say to you, everyone who commits sin is a slave to sin... So if the Son sets you free, you will be free indeed,” (Jn 8. 31-35).

Intemperance here refers to the sins of lust and gluttony. Holy Scripture’s prohibitions (Prv 6; Gal 5) are clear and many Christians over the centuries have spoken to the impact of the sins of intemperance on our lives. In his Summa Theologica, St Thomas Aquinas wrote on the nature of both lust and temperance. His work remains one of the most influential in Western Christianity, indeed CS Lewis’s own writings on the cardinal virtues in Mere Christianity are based on the definitions of the cardinal and theological virtues.

Epiphany is a time in which we remember Christ's manifestation to the gentiles, and it caps of a time when we celebrate God's love for mankind: “For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life,” (Jn 3. 16). It is a time when we are meant to be fully focused on the one who saves us from slavery to sin, yet the secular world is telling us instead to focus on something which will lead to sin. 

This is a season in which we are meant to contemplate the importance of the incarnation. It is a time when we are reminded of the joy of the personal relationship we can have with God which is enabled through Christ. Instead, for many it is a season in which they are encouraged to view it as positive we buy gifts, eat giant feasts and, in the case of New Year’s, drink. These are presented as virtues: generosity, peace and joyfulness. 

As we enter Epiphanytide, a time of growth and renewal when we are reminded of these truths of the incarnation, we should seek to grow truly in faith, the freedom of Christ, and in true virtue, temperance.